dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
like Israel of old an empty Vine Hos 10. 1. neither doth she beare Wild grapes even grapes of gall and bitter clusters as in Isa 5. 2. but she is filled with the fruits of righteousnesse as the Apostle speaketh Phil. 1. 11. And is fruitfull in every good worke Col. 1. 10. And hath her fruit unto holinesse and the end everlasting life Rom. 6. 22. The Spouse doth abound in fruitfulnesse and her fruit doth exceed in the excellencie thereof Secondly Observe That the fruits of the Spirit in the Saints are very pleasing and acceptable unto Christ They are called his pleasant fruits as being those he takes much delight in Christ cannot but delight in the graces of his owne Spirit with which and for which he is to be honoured The holie actions of the Saints are called fruits Joh. 15. now fruits doe not only signifie an issuing from the root but also pleasure and delight The acceptation of those fruits and the communication of farther grace is signified by mutuall supping together Revel 3. 20. Now wee must know that the fruits springing from our natures that relish of the old man are not thus pleasing to Christ but the fruits that proceed from the Spirit or new man such as these are acceptable being perfumed with sweet odour spoken of Rev. 8. 3. Christ besprinkles our persons prayers and praises with his owne blood and so makes them acceptable to God Heb. 9. 13. Thirdly Observe That the Spouse doth ascribe all her good things to be Christs His pleasant fruits saith the Church all these graces are his the garden is his the fruit is his yea and all the pleasantnesse and preciousnesse of the fruit his so that as David said Of thine owne Lord I give thee c. so doth the Spouse ascribe whatever is good in her to be from Christ The Apostle ascribes his spirituall life to Christ Gal. 2. 20. I live saith he yet not I but Christ lives in me least it might seem too high for the Apostle to say I live he doth as it were correct himselfe by saying yet it is Christ liveth in me Now upon the Churches request for Christ to come into his garden follows his gracious answer unto the Churches desire being ready to fulfill the desire of them that feare him in the next Verse saying VERS 17. I am come into my garden my Sister my Spouse I have gathered my myrrhe with my Spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved THe effect of the Churches prayer was that Christ would accept from her the fruits of service praise and thanksgiving In this place he makes answer wherein wee may Observe First Christs condescending to his Churches request he is present in his garden and perfometh those Offices shee prayed for I am come into my garden Secondly A sweet compellation given to the Church My Sister my Spouse Thirdly Christ declareth the workes he doth being come into his garden receiveth the fruits with acceptation to himselfe I have gathered my myrrhe with my Spices I eate my honey-comb with my honey I dranke my wine with my milke Then Fourthly He inviteth others to the participation of this divine and magnificent banquet in saying Eate O friends drinke yea drinke abundantly O beloved I am come into my garden c. I am come or I have come but the Hebrews often use the time passed for the time present what is meant by garden you have already heard in verse 12. and 16. Now here is the gracious answer of Christ that his Church can no sooner pray for his presence but he saith I am come into my garden Now God is said to come into his garden when he manifests his presence there so the Lord is said to come downe to deliver his people out of Aegypt that is by the manifesting of power and wisedome in their deliverie Exod. 3. 7 8. and so the Lord is said to come downe to see the Tower of Babel Gen. 11. 5. that is he came in a manifestation of his judgement upon it So here when he saith I am come into my garden it is his manifesting of himselfe in grace and acceptation to make sweet discoveries of himself in the communication of all good things in keeping of a heavenly banquet of divine dainties wherein he expresses his own delight and the comfort and blessing of the Spouse Now in that these words are in answer to the prayer of the Church in the former verse Observe That God answers the desires of his owne Spirit in his Saints God doth sometimes heare and answer the naturall desires of men that pray or crie to him as creatures as the Ninivites and the Children and Beasts of that Citie for out of his mercie and goodnesse he makes his Sun to shine upon the just and unjust How much more will he answer the voice of his owne spirit when it shal prepare the heart to pray as it is in Psa 10. 17. Thou hast heard the desire of the humble thou wilt prepare their hearts thou wilt make thine care to heare So in Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered that is wee of our selves know not what to aske but the spirit reveales to us the will of God by its sweet manifestation of God which cannot so well be uttered by the flesh and the Spirit maketh intercession according to the will of God or according to God as the Greeke hath it and so asking According to his will he heareth us 1 Joh. 5. 14. Againe In that Christ is thus ready to come into his garden in a larger manifestation of love and grace then before and that upon the Churches invitation Hence observe Secondly That Christ doth more and more manifest himselfe to be present with his people upon their desires after him The Lord hath been alwayes present with his people in some appearance or other the Arke Tabernacle and Temple were all signes of his presence but his glorious presence in the flesh of Christ did exceed all the former shadows and after Christs departure he is present by the returns of his spirit and this presence hath with it life light comfort strength and all Thus the Lord doth reveale himselfe from grace to grace from glorie to glorie Lastly In that he saith I am come into my garden he declares how much delight he takes to appeare in his Saints and make his Tabernacle with men Hence observe Thirdly That Christ taketh pleasure in manifesting of himselfe in his Saints A man taketh much delight and pleasure in walking in his garden so doth Christ in making out of his presence in his garden of the Church wee have many scriptures tending this way as it is witten The Lord loveth the gates of Zion above all the
are perfect in respect of their justification For by one offering Christ hath perfected for ever them that are sanctified Heb. 10. 14. And they are perfect in parts in respect of sanctification being sanctified in every part they are sanctified throughout in soule and body and Spirit 1 Thess 5. 23. Or thus the Saints are perfect and upright comparatively being compared to others that are weak or lesse perfect Lastly uprightnesse may be opposed unto hypocrisie or to one that will pretend much and intend little one that hath a double heart a heart and a heart So it notes to us one of an upright heart of a sincere mind one that is single and plaiue hearted and of a simple disposition without guile or wickednesse The Greeks expresse this by such words as signifieth one that is without complaint none can justly complaine of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreprehensibilis inculpatus and one that is blamelesse or without blemish The word Tamin be thou perfect upright or sound or honest and plaine in thy walking Gen. 17. 1. comes from the same roote that the word Thummim doth which we read of Exod. 28. 30. the High-Priest was to beare Vrim and Thummim on his Breast-plate and Thummim was to signifie the uprightness and integrity of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and life as the Vrim did the light of his understanding and knowledge Uprightnesse being opposed to that which is crooked is that which is streight and right it being opposed to that which is lame and defective it is perfect sound and firme it being opposed to hypocrisie it is sincere pure and holy The upright love thee That is the righteous are confirmed and increased in love towards him more and more thus the Apostle writeth to the Saints That they might believe on the Son of God 1 John 5. 13. That is that they might continue and persevere and that they might increase and grow strong in faith So the sence is this whereas Christ leadeth his Saints into his Chambers and there discovers to them the secrets of the Fathers bosome and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them now by their remembring and mentioning of Christs love they are confirmed and increased in love towards him againe The words being thus unfolded yeild us these Observations First That those glorious discoveries of Christ made towit in his Chambers to the Saints causeth in them glorious and unspeakable joy It makes them to rejoyce inwardly and to triumph outwardly yea they leap for joy their joy is like the joy in Harvest and like to those that divide the spoile Isa 9. 3. As John Baptist leapt in his Mothers Womb at the tidings of Christ So the Saints cannot but rejoyce in the spirituall revelation of Christ whose Kingdome is not meat and drink but righteousnesse and joy in the holy Ghost Rom. 14. 17. Wherefore the Prophet saith I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the Robe of reghteousnesse as a Bridegroome decketh himselfe with Ornaments and as a Bride adorneth her selfe with Jewells Isa 61. 10. It is in the Hebrew In rejoycing I will rejoyce that is with exceeding great joy this joy is called unspeakable and full of glory 1 Pet. 1. 8. forasmuch as the thing it selfe wherein we rejoyce and the workings of Christs Spirit causing this joy is more Heavenly and divine then we can either conceive or expresse And this is that which the Apostle exhorteth us unto Phil. 4. 4. Rejoyce in the Lord. And he saith further take it upon good grounds forasmuch as you have the true cause of joy And again I say rejoyce Take a Virgin which is betrothed to some great Prince and lead her into his Chambers and shew unto her all his rich Treasures and Jewells which are reserved for her will it not make her greatly to rejoyce Thus the soul is led into the Heavenly Chambers of Christ and there is shewed unto her the glory and riches given her by Christ how is it possible but she should rejoyce and be glad and rejoyce with joy unspeakable and full of glory Secondly Observe The Saints record and make mention of all Christs manifestations of love to their souls Come and heare said David ye that feare the Lord and I will declare what he hath done for my soule As if he had said I shall tell you of many strange passages of love which the Lord hath shewed towards me And this is that the Prophet calls for saying Praise the Lord call upon his name declare his doings among the People make mention that his name is exalted Isa 12. 3 4. And againe I will mention the loving-kindnesse of the Lord the praises of the Lord according to all that he hath bestowed upon us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercye◠and according to his loving-kindnesses Isa 63. And so in Psal 45. 18. I will make thy name to be remembred in all Generations therefore shall the people praise or confesse thee for ever and for ever That is I shall for ever confesse and celebrate the glory of thy Kingdome Now the Memory is the Store-house of the soule if it were not for this faculty all the favours we receive from Christ would be lost and forgotten it would be as the Prophet speaketh of him that earneth wages to put it in a bag with holes Hag. 1. 6. And forgetfullnesse is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments or a bride her attire yet my people have forgotten me dayes without number as if the Lord had said I am much better unto you then your garments or attire and if it be such a hard thing to forget such things as they how is it that you have forgotten me All the service that is expected of us is comprehended under the Memory Eccl. 12. 1. Remember thy Creator in the dayes of thy youth c. Remember is put for fear honour obedience the like Christs love cannot be forgotten in a gracious heart but it maketh us never to be satisfied with the setting forth publishing to others the sweet refreshing comforts we find in his love yea of his loves that is of all his particular loves even from election unto glorification a beleiver wil celebrate set forth every new act of grace which he receives from Christ he will not commit any of them unto oblivion or forgetfulnes 3. Observe That all a Beleivers faculties senses affections are dedicated given up to Jesus Christ The memory the will the affections of joy and delight of love areall fixed upon that love-deserving object Christ if it were not so what do we differ
Messiah is one and his Dove his Spouse is but one Now I say in that the Church doth demonstrate her blacknesse by the Tents of Kedar in Arabia it may signifie not onely her outward blacknesse as shee seemeth to the World by reason of sin and sorrow but also her inward riches and glory It is as if shee had said I am black of colour and outwardly void of forme or beauty but in wardly I am comely and much to be desired As the Curtaines of Solomon These Curtaines are to set forth her Comelinesse as Kedars Tents did her blacknesse Sometimes Curtains signifie Tents as the Ark of the Lord remained under Curtaines 1 Chron. 17. 1. but Solomons Curtaines seem here to be meant of those Hangings that were in his house and about his bed Solomon was glorious in riches in wealth and in honour he built great Houses set Gardens Planted Vineyards and Trees of all sorts he was glorious in his Man-servants and Maids and had Children born in his House c. Eccles 2. 4 5. Now as all that Solomon had was glorious so in all probability his Curtaines or Hangings were answerable to all the rest of his glory Josephus saith that Solomons Chambers were adorned with Planks of Carved Cedar and of stone and of curious Marble And saith he that which made it more beautifull were three panes of Tapistry and the fourth admirable for artificiall engraving it seemeth that the inward Hangings were more rich then those that were more outwardly This sets forth to us the surpassing glory of the Church who shines in the graces of Christ which exceeds all ordinary glory So though the Church be black outwardly like the Tents of Kedar yet shee is in wardly beautifull as Solomons Curtaines Let us collect some Observations from hence First from the Churches confession I am black c. Observe That sin and the effects thereof towit trouble and sorrow doth very much darken and overcloud the Saints of God You heard that sin was darknesse it selfe and therefore darknesse must needs follow it nothing doth more debase and deforme men then sin and the effects of it Hence it is David complaineth Mine eyes are consumed because of griefe it waxeth old because of all mine Enemies Psal 6. 7. That is his affliction and trouble did cast him very low so that he was like some old deformed man that had lost his eyes And Christ counselleth the Church of Laodicea to buy of him white Rayment that shee might be cloathed and that the shame of her nakednesse might not appear Revel 3. 18. That is take a cloathing of white rayment towit of holinesse and righteousnesse that so thy defects and defaults be not discovered and lie open to thy disgrace Thus it is said of the people of Israel that Moses saw that they were naked For Aaron had made them naked unto their shame amongst their Enemies Exod. 32. 25. That is their fin was discovered as the deformity of a nakedman who wanteth cloaths to cover it or they were naked as being stript of the chiefe Ornament of their souls towit righteousnesse and holinesse And the Lord saith in Ezek. 23. 29. I will discover the nakednesse of thy Whoredomes That is I will make knowne thy shamefull forsaking of me to serve Idolls Nothing in the World doth so much deforme men as sin doth it defiles the Conscience it darkens the understanding it overshadows the affections yea it defiles the whole man from top to toe as we use to say it makes him altogether unbeautifull and deformed Secondly Observe from the Churches confession That true Christians are ingenious to acknowledge their own defects The Daughters of Jerusalem were prevented in laying this charg upon the Church by her own confession There are two special grounds of this ingenuity in the Saints First the glory of God hereupon Joshua exhorteth Achan to this duty My Son give glory to God c. We honour God exceedingly by acknowledging our owne defects we shew forth the honour of his mercy that will not take every advantage against us the honour of his power to pardon the honour of his faithfullnesse in that he keepeth Covenant with sinfull Creatures the honour of his wisdome in knowing all things even the very secrets of the heart yea we give God the glory of all his Attributes for in debasing our selves we lift up Gods glory Secondly the Saints doe by confession ease their owne Consciences this we see in the example of David Psal 32. 3 4 5. When I kept silence sayth he my Bones waxed old I was in great distemper of Spirit and unquiet in my body My moisture was turned into the drought of Summer that is meant of an airy substance whereby the life is cherished which if it be spent it causeth death now for ease in this condition what course doth he take I said saith he I will confesse my sin and thou forgavest the iniquity of my sin hereby the Saints doe not onely glorifie God but also obtaine rest and peace in their owne souls Thirdly Observe The Saints are deformed and without beauty to the outward view of the World The carnall eye seeth no beauty at all in the Disciples of Christ they appeare in the same forme that Christ appeared in to the World in respect of the sufferings of Christ the Prophet speaketh thus His Visage was so marred more then any man and his forme more then the Sonnes of men Isa 52. 14. That is he had no respect or estimation in the eyes of worldly men He seemed a Worme and no man Psal 22. 6. Againe the Prophet brings in worldly men speaking thus of Christ He hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. And therefore he is despised and rejected of men c. Vers 3. That is he was scarce accounted worthy the name of a man or to be reckoned among the number of men Now if the men of the World could see no beauty in Christ much lesse can they see any beauty in his Servants if they cannot see beauty in the head much lesse in the body if Christ were accounted a dry saplesse Tree what esteem can there be of the branches If they call the master of the House Belzebub how much more shall they call them of his Houshould saith Christ Mat. 10. 25. And if the World hate you yee know saith he that it hated me before it hated you John 15. 18. Hence it is that the Apostle saith We are made as the filth of the World and are the offscouring of all things 1 Cor. 4. 13. The Apostle useth two words to expresse the vile account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes purgamentum that the World have of the Saints towit filth and offscouring the words are of a like import and doe signifie properly filth or dirt scraped off mens shoes or from the pavement of the ground It also signifies saith
every administration of the Gospel shall farre exceed in glory and light all those of the Law And in this respect the Prophet saith The Sun and the Moon shall be ashamed when the Lord of hosts shall rule in Zion c. Isa 24. 23. That is the light and glory of the Sun and of the Moon shall be darknesse in comparison of the light and glory of God that shall shine in his Church under the Gospel See also in Isa 60. 19 20. where the Lord saith Thy sun shall be no more thy light by day neither for brightnesse shall the Moone give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe c. If we understand these words of the first times of the Gospell then by the Sun and Moone we must understand all legall rites and shaddows which were the lights of those times But if we understand the last restoration of the Gospell which shall be after the generall Apostacy and falling away by reason of the over-spreading of the darknesse of Antichrist I say if it be meant of this last restoration then we must understand by the Sun and Moone all outward and worldly meanes whereby God hath conveyed any light unto his people such outward and worldly meanes shall cease and the Lord will communicate light and grace into the hearts of his people by some higher and some more spirituall way then he hath done formerly Thus much for Christ's embraceing commending and promising unto his Church wherein he sets forth her excellency in respect of the time then present and also in respect of the time to come Now it followeth that the Church doth endeavour to set forth the excellency of her Beloved VERS 12 13 14. While the King sitteth at his Table my spikenard sendeth forth the smell thereof A bundle of Myrrhe is my Beloved unto me he shall lye all night betwixt my Breasts My beloved is unto me as a clustre of Camphyre in the Vineyard of Engedi IN the three last Verses Christ set forth the excellency of his Church in respect of the time that then was and also in respect of times that should come after now the Church in these three Verses sets forth the excellency of Christ with the excellent effects of all those graces which he had bestowed on her and that shee being so adorned by her Beloved the odour of his Spirit in her issued and flowed forth with such a fragrancy as it did very much delight her selfe and others with the redolency thereof The Church doth as it were answer her Beloveds commendations of her by returning the like praises and commendations unto him as before he had commended her The Church setteth forth her Beloved Messiah not barely or simply but what a one he is to her that he is one of excellent sweetnesse and redolency Now the sweetnesse of all Christs heavenly graces unto her and in her are set forth to us by three excellent comparisons towit Spikenard Camphyre Myrrhe We have the effects of all his graces and sweetnesse as our graces from his graces and our sweetnesse from his sweetnesse And we have the cause of all this namely our union and neere communion with him all which is contained in these three Verses Vers 12. While the King siteth at his Table my spikenard sendeth forth the smell thereof In this Verse we have First Christs communion with his Church which is implied by his siting at his Table with her This communion is inlarged by the time While the King siteth c. Secondly The effect of this communion the Church hath her odour by it My Spikenard sendeth forth the smell thereof So that Christ hath his communion and his Church hath her odour While the King sitteth c. Here we have the Kingly feeding of Christ with his people his repast or feeding is not expressed in the Text but necessarily implied for the words according to the Hebrew verbatim run thus While the King was in his circle or in his compasse which phrase al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuivit circumivit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accubitus icrcularis proprie in orbem enim antiquitus ad mensain sede bant Buxt in Lex ludes to the Jewish forme of sitting at Table which was round about as it were in a circumference or circle Now by this sitting round it cannot be meant of Christ sitting alone but a session with others towit with all his faithfull guests that together with Christ doe environe this Table The King is Messiah who is Lord and head over his Church they that associate with him are the Saints gathered from all parts of the World the place of their session is at the Table for that is meant by the round or circle here specified The Hebrews were wont to sit round or in a circle as was said before an example whereof we have in 1 Sam. 16. 11. when Samuel desired Jesse to send for David his youngest Son he saith We will not sit downe untill he come hither in the Hebrew it is Because we will not round untill he come hither That is Wee will not sit downe to Feast before he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come The Table that these sit at is to be considered according to the place and that is two-fold 1. The place of Christ's siting may be meant of Heaven and if so then it sets forth the wonderfull sweetnesse of Christ even whilst he is in the Heavens then the sence would be as much as if the Church should say now while the King sits in Heaven compassed with his holy Angells and I here on Earth below there is a wonderfull distance between us and yet his sweet savour commeth unto me yea I doe smell his sweetnesse though at a great distance even as it were the precious Spiknard Myrrhe and Camphyre 2. We may take it for Christ's feasting with his people while they are here on Earth of his spirituall Banquet with his Saints feeding them with his word and graces for thus he saith Behold Istand at the doore and knocke if any man heare my voice and open I will come in and sup with him and he with me Revel 3. 20. This spirituall communion that Christ hath with his Church is called The Table of the Lord Mal. 1. 1 Cor. 10. 21. and it signifies that blessed sweet and heavenly communion betweene Christ and his Church Hence Observe That there is a mutuall feasting betwixt Christ and his Church The unity and communion that we have with Christ is set forth to us in our siting downe with Christ at his Table to the end we may partake with him of his spirituall dainties and heavenly Manna with which he feeds and refresheth his Saints It is most true that we have nothing to invite or welcome Christ but he sends provision of his owne and comes as
love and affection wholly and entirely towards him alone To this purpose tends that of the Prophet when he prophesies of a remnant that should forsake idolatry he saith At that day shall a man looke to his maker and his eyes shall have respect to the holy one of Israel and he shal not looke to the Altars the work of mens hands neither shall respect that which his fingers have made either the groves or the images Isa 17. 7 8. In that he nameth groves images he hath respect to the diverse sorts of places which they had to worship their Idols their groves and shady places were such as they used in the heate of summer and their sunne-images set in sun-shiny places which they made use of in colder weather by these two therefore are all sorts of Idols and idolatrous services designed but the Prophet tells of a remnant that should escape all these and should look to the holy one alone They then that embrace the doctrines and inventions of men worshipping stocks and stones they commit abominable whoredome according as the word of God chargeth them Such as imbrace this world be called adulterers and adulteresses Jam. 4. 4. And covetousnesse which is idolatry Col. 3. 5. And such as did forsake the Lord their eyes went after their idols Ezek. 20. 24. And such are called eyes beholding strange women Prov. 23. 33. Those then that will be faithfull unto the Lord and be beautifull in his sight must have doves eyes they must with a single eye of faith looke upon Jesus Christ and love him and stay upon him alone and not upon the world or upon riches honours pleasures or any worldly contentment whatsoever The corporall eye must be like the Dove for simplicity and chastity this eye as our Saviour teacheth Matth. 6. is the light of the body and without the eye there is nothing but darknes in the bodie it is the window of the bodie which if it be not carefully watched will be a great inlet of evill The mentall eye which is the eye of the soule must also assimilate the Dove in all simplicity and so much the rather must the mind be simple chast innocent because it is the light of the soule and it sitteth at the soules helme steering all the outward senses according as it's selfe pleaseth And for those that are personall eyes the Ministers of the Gospel they should prepare the Church for one Husband even to present it as a pure Virgin unto Christ 2 Cor. 11. 2. To conclude the eye of the soule is the light of the soule and that is faith the delight then that Christ taketh in his Saints is the beauty of this eye of faith and this beauty shall never decay but wax more and more beautifull So much for the commendations given by Christ now followeth the like praise which his church returneth to him again VERS 16. Behold thou art faire my beloved yea pleasant also our bed is greene THe Church doth expresse the great liking she hath of Christ's beauty and thus she doth 1. By returning back his praise saying Thou art faire c. 2. By amplifying and enlarging his beauty or by adding to his praise by his amiable delectablenesse whereby he enflameth her heart yea pleasant As for the last clause Also our bed is green I think it is to be joyned with the last verse being a part of that joynt praise which belongeth both to Christ and his Church unto which I shall refer it Behold thou art faire c. The Church returneth the word Japhet faire unto Christ as if she should say yea rather thou art faire and whatsoever beauty I have I have it from thee I am Iaphet faire but it is because thou art Japhet fair my fairnesse springs out of thee who art the fountain of spirituall beauty and hast not the Spirit by measure John 3. 34. But in such fulnesse that of thy fulnesse wee have all received and grace for grace John 1. 16. Christ is the fairest of all the sonnes of Adam Psal 45. 2. From whom the Church receiveth all her fairnesse and beauty so that shee doth not assume the praise unto her selfe but giveth back to her Beloved from whom she had received it and unto whom it was due according to the practice of the Church in Psalm 15. I. Not unto us O LORD but to thy Name let bee the praise Shee addeth the praise of his amiable delectablenesse Yea pleasant The Church addeth another Epithite of love saying thou art Nagnim turned of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jucundus amabilis decorus gratus fuit which implyeth the very spring or flowre of beauty a tearm far before the former which signifies pleasant amiable delightfull beautifull Now the Covenant which the Lord made with his people in Zech. 11. 10. is called beauty or pleasantnesse And Moses desired that the beauty of the Lord might be upon them in the performance of his Covenant Psal 90. 17. And David desireth to remain in the house of the Lord all the dayes of his life that hee might behold the pleasantnesse of the Lord Psal 27. 4. Now all these things were fulfilled and compleated in Christ who by his heavenly Doctrines and words of grace and consolation to his people doth become sweet as the honey comb unto them and very pleasant All Christ's administrations of the covenant of grace are his staves of beauty and pleasantnesse From this high commendations of the Church given unto Christ Observe First That Christ is the fountain of all that spirituall beauty of the Saints As Christ had commended her graces so shee praiseth him for the cause of those graces For it is cleare that the Church hath all her beauty ornaments from him it is he that washeth her and makes her glorious Ephes 5. 26. It is most true that the beauty and glory of the heavenly new Jerusalem is exceeding great as it is set forth Revel 21. Yet the glory of the Bridegroom Jesus Christ far exceeds in beauty even as much as the Ocean doth the lesser streams for he is the fountaine of all glory and beauty Hence it is the Church returneth this praise unto him for he indeed is fair and comely Who can set forth the glory of Christ who can describe his beauty and comelinesse Not the carnall men of the world in whose account Christ had no forme or comelinesse upon him Isa 53. 3. And in respect of his depressed condition in the world and by reason of his deep sufferings his visage was marred more then any man and his forme more then the sonnes of men Isa 52. 14. Therefore hee was rejected of men Isa 53. 3. Hee was scarce deemed worthy the name of a man hee had no respect or estimation in the eys of the men of the world these see not his beauty and therefore praise him not but the Saints doe glory in Christ's beauty and comelinesse
a glorious Citie and a silver Palace built upon her Secondly Her Breasts are as Towers Thirdly That she found favour in his sight I am a wall I am or I became a wall that is I grew up and increased in the faith and knowledge of Christ for although the Church of the Jewes were the Citie of God before yet now farr more large by the multitude and glorie of the Gentiles comming in and being made one body with her in Christ but why doth not the Spouse say she is a wall seeing it was spoken of her little Sister but she saith I am a wall The reason is that as they are severall parts they are called Sisters yet in Christ joyned in one they be but one Church Hence Observe That all the Saints make but one body Christ is made up of all Saints and the body is not compleat till all the Saints are brought in so here her little Sister is her selfe being joyned to her in Christ so in that respect she saith I am a wall I my selfe am that glorious City that heavenly Pallace the Pallace of the great King So what glorie or priviledge belongs to the whole Church every particular Member may apply it to himselfe for what belongs to one belongs to all and what appertaines to the whole belongs to every Member and therefore the Church of the Jewes doth appropriate the glorie of the Gentiles to her selfe as being interested in it The second thing then is that Her breasts are as Towers Her Breasts now are fashioned as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children as if she had said The similitude of Towers noteth the strength power and glorie of the administration of the Gospell Hence Observe First That the Spouse is glorious in her spirituall administration of the Gospell It is her spirituall ministry that giveth the spirituall milke whereby her Children are nourished Now the breasts of the Spouse are like Towers there is milke to nourish great multitudes of Children for when the word of the Lord went forth from Jerusalem and the Law out of Zion unto the mighty Nations according as the Prophets foretold it should come to passe the Lord gave great gifts of the Spirit and great light in the knowledge of divine mysteries whereby the Saints were raised up in the knowledge of God and Christ So that in the ministrie of the Gospell the breasts of the Spouse were like great high Towers Secondly Observe That faith seeketh things to come as if they were present For here long before the Gentiles were made a Church the Spouse saith I am a wall and my breasts like Towers Wee may see the same in David in Psal 60. 6 7. God hath spoken in his holinesse saith he I will rejoyce I will divide Shechem and mete out the valley of Succoth gilead is mine and Manasseth is mine c. yet though David thus spoke he had not these in possession but was kept out of them yet he acconnts them all his as in possession and why because God had spoken in his holmesse he enjoyed them by faith in the promise and so did the Spouse here when she saith I am a wall c. The last thing followeth wherein the Spouse doth glorie Then was I in his eyes as one that found favour HEre the Spouse acknowledgeth not only that she was a glorious Citie and that she was glorious in her ministrie andd divine nourishment but also in favour and peace with comfort and joy in the holy Ghost Then shall I be in his eyes that is in his judgement or esteeme the eye being the instrument to conveigh things to the understanding here it is put for the understanding it selfe she therefore putteth the eye for the judgement that Christ will have of her As one that found favour It is in the Hebrew as one that findeth peace that is very deare and precious full of delight and contentment for even as that man that hath lived in long and great disquietnesse not withstanding seeking for peace and finding it at length hath obtained his heats delight and joy yea that which he prefers above al other enjoyments so it was with the Spouse and in effect the meaning is when the Gentiles should come in multitudes and be added to the Church when she should be so glorious in the ministry of the Gospell the knowldge of Christ should be spread abroad she should be filled with divine nourishment this should fill her with favour and in ward peace she should be filled with the sweet evidences of divine glorie Hence Observe The more fellowship wee have with Christ the more divine peace wee have For here the Spouse saith when the Gentiles shall grow up to a full body I shall grow up with them then shall I enjoy that quietnesse and blessednesse of Spirit for which now I long and labour for Wee in our naturall or fleshly condition are enemies to God Rom. 5. 10. But being justified by faith wee have peace with God through our Lord Jesus Christ Rom. 5. 1. This is the peace of the Spirit which directeth the hearts and minds of the Saint through Jesus Christ Phil. 4. 7. The Soule is only at rest and quietnesse in the bosome of God in the light and knowledge of him in the assurance and evidence of divine love so The worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. It followeth VERS 11 12. Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred NOW wee come to the second thing which is the comparison between Solomons Vineyard and Christs Vineyard The Spouse is called a Vine and a Vineyard and so the comparison is made betweene her and annother Vineyard As Solomon did exceed in all his glorie and pompe so all things that he had did in their kind excel His Vinyard in Baal-hamon was a most excellent fruitfull Vineyard and of high account but Christs Vineyard did farre excell it The comparison here is drawne betweene Christs Vineyard and Solomons and there is first a similitude or likenesse Secondly There is a dissimilitude or unlikenesse betweene them First The similitude is 1. Solomon had a Vineyard so had Christ 2. Solomons Vineyard was fruitfull so was Christs as fruitfull as ever Solomons was 3. Solomon had a care of his Vineyard he let it out to Keepers so had Christ as much and more care over his for he kept it in his owne hand My Vineyard is before me saith he Bt then Secondly The dissimilitude is First Solomon could not keepe and dresse his vineyard himselfe but Christ keeps his in his own hand Secondly Solomon received not all the benefit and fruit of